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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64253	A treatise of contentment leading a Christian with much patience through all afflicted conditions by sundry rules of heavenly wisedome : whereunto is annexed first, A treatise of the improvement of time, secondly, The holy warre, in a visitation sermon / by T.T.	Taylor, Thomas, 1576-1632.; Taylor, Thomas, 1576-1632. Treatise of the improvement of time.; Taylor, Thomas, 1576-1632. Holy warre.	1641 (1641)	Wing T571; ESTC R26964	82,319	242

A TREATISE OF CONTENTMENT Leading a Christian with much patience through all afflicted Conditions By sundry Rules of heavenly wisedome Whereunto is annexed First a Treatise of the Improvement of Time Secondly The Holy Warre in a Visitation Sermon Greg. Moral. l. 5. Si mens forti intentione in Deum dirigiter quicquid in hac vitâ sibi amarum sit dulce aestimat omne quod affligit requiem putat By T. T. D. D. c. LONDON Printed by R. H. for Iohn Bartlet and are to be sold at the Signe of the Gilt Cup neere S. Austins Gate in Pauls Church-yard 1641. TO THE RIGHT WORSHIPFVLL Sir FRANCIS DARCY Knight my much honoured friend All happinesse in Christ IESUS SIR not having of mine owne wherewith I might tell the world of your great and continuall favours unto me by such a pub●ke testimony I thought good to doe it by publishing this worke of another whose Person and Doctrine you well knew and respected Which I doe the more willingly because it is sutable to the Contentment here treated of I am well contented with that mediocrity of gifts and abilities which God hath bestowed on me I hold it better in this life to be faithfull in a little then ruler over much No doubt but some are Masters of great parts and estates and faithfull too rich in this world and rich in good workes too high in place and respect among men and high in the favour of God too But both such have their hazzards and temptations against which they need to be watchfull and the brother of low degree hath cause in God and his love to rejoyce and be contented And oh how happy were it with godly Christians if they had taken forth this lesson of Contentment How comfortlesse would their lives then be How blessedly free from those torturing passions of emulation envie murmuring impatience and the like wherewith the spirit is too often and too much disquieted Godlinesse with Contentment is great gaine saith the Apostle as if the purchase were small where Contentment is wanting And indeed much of the benefit and advantage is taken away where this lesson of Contentation is not taken forth perfectly And how unbeseeming is it to an heire of the promises to be Malecontent for worldly wants or afflictions How thwarting to the wisedome of God as if he knew not best to make allowance to his children How terrible to lie disconsolate in death or any deadly trouble moaning as that great Emperour when he lay dying at Yorke In my life time I have been all things and now nothing doth me good I w●sh to your Worship all the comforts and mercies of God in Christ both in life and death and therunto at this time I commend to your reading this little Treatise of Contentment resting ever Your Worships much obliged W. JEMMAT A Table Alphabeticall of the chiefe things in this Booke A ADa●s sin had many sinnes in it pag 35 Afflictions foyled by Contentment 3. the necessity of them in three respects 6 disposed of God for time measure and end 4 Age the incommodities of it 114 priviledges of it 115 comforts of it 116 Aged people called on to prove time well 179 B Barrennesse to bee quietly endured how 105 Bernards discription of worldly pleasure 92 C Callings crosses in them to be borne contentedly how 77 Common-wealth evills in it how to be borne 24 Comparisons two fold use of them 192. Contempt of the world how to be born contentedly 52 Contentation the daughter of godlinesse Praef. meanes and motives to work it 131 power of godlines to breed it whence 139 Countrey and friends left comfort in it 62 D Death terrible 118 comforts in it 119 necessity of dying 121 utility 123 Death of friends comfort in it 73 Deformity of body to be borne quietly how 100 E Estates we live in yeelds discontents yet be comforted in them how 85 Examples of holy men perswading Contentment 136 Experience without grace availeth not 107 F Friends unkindnesse comfort in it 70 and in their death 73 G Glory obtained by afflictions how 14 Godlinesse what it doth to breed Contentment 145 Goods lost comfort in it 64 Graces bred beautified and exercised by afflictions 8 Grave terrible comfort in it 127 Great sins should not overtrouble the soule 38 H Happinesse of Saints raised by certaine staires 127 Heavenly happinesse attained in death 125 Honor from above how to be getten 98 Honor due to Ministers threefold 210 Honors of the world lost or not had comfort in it 94 I Iudgement at the last day not dreadfull to beleevers why 129 all imperfections and blemishes then done away 101 Iustification the ground of Contentment 143 L Liberty lost comfort in it 61 Life lost comfort in it 66 Lingring sicknesse how to be borne contentedly 111 why suffered by God 113 M Martyrs very forward to suffer 69 Ministers calling most crost comfort for them 83 they are Christs souldiers in two respects 197 their weapons 198 204 their enemies 199 cause of warre 200 Ministery no easie calling but dangerous 201 Misery all ended in death foure wayes 123 Molestation Satanicall how to be borne quietly 28 Multitude of sinnes should not too much trouble 32 Mystery in godlinesse and in Contentment 152 N Nature content with little Grace with lesse 136 Nature teacheth not the price of time 168 O Opportunities of good nine Instances 156 Orbity uncomfortable comforts in it 105 P Persecution to be endured contentedly how 57 Pleasures lost or lacking comfort therein 90 Poore men how profitable in their times 184 Preparation to death what and how 121 R Redeeming of time what 161 Relapses comfort in case of them 44 Repentance two effects of it furthered by afflictions 10 Rich men should be specially carefull of spending their time 182 S Scandals and Schismes foretold turned to good c. 18 Sicknes to be born cōtentedly how 107 Sinnes merit afflictions and are purged by them 6 Sinnes multitude greatnesse relapse how answered 32 T Temporals mercifully withholden 137 Time to be wholly improoved for good 155. Motives 185 preciousnesse of time in six things 162. 165 skill to prize it comes of God 168 be sparing of time 7 Motives 172 Theeves that steale time away 174 V Vnion with Christ not dissolved in the grave 128 Unite forces against the common enemy 208 Uses of sicknesse sanctified six 108 W Warre of Christians especially of Ministers 193 Wealth lost or not had comfort in it 85 Works good mentioned to the Saints in the last judgement not bad 131 Worlds hatred contentment in it 47 Y. Yong people admonished to spend their time well 177 FINIS THE AVTHORS PREFACE AFter we have shewed the gaine of godlinesse out of 1 Tim. 6. 6. now we come to speake of the priviledge of it that it brings Contentment with it whereby the heart of a godly man is stayed and resteth in God well apaid with that estate and measure of goods which the Lord

bin better for them to have been perpetually lame or bed-rid then have enjoyed that blessing which not being able to weild hath proved their overthrow CHAP. XV Of Orbity or Barrennesse and Contentment therein THe second personall evill in which godlinesse no lesse contenteth then in the former is Orbity or Barrennesse Thus First promotion of children makes none blessed Secondly children are not simply blessings nor alwayes given for a blessing but often prove a curse Iob 27. 15 16. Wee read of children multiplied for the sword and for famine Wee often see some one childe not onely the sorrow and shame of godly Parents but the ruine and overthrow of the whole family Wee have heard of Absaloms that have risen in rebellion against their parents according to our Saviours prophecy Matthew 10. 21. children shall rise up against their Parents Better were it to bee without Children then to be parents of such as for whom the Lord made a Law that the Parents should follow them to the stoning and cast the first stone at them Deut. 21. 18 19 20. Numbers of such roiotous sons are every where at this day Thirdly the case often so fals out that they are at best ●ase who have no children especially if troubles and persecutions arise for the Gospell When Ierusalem was to bee besieged woe was to them that gave sucke in those dayes And in ordinary times the Parent charged with children must have trouble in the flesh for the godly educating and also providing for them And such as have none have lesse care and more liberty and opportunity to serve God to care for the things of God how he may please him the Apostles reason 1 Cor. 7. 32 34. Fourthly children are the gift of God The fruit of the wombe is a blessing from God whose wisedome is such as he disposeth them where he knoweth it is fit for his glory and good for his children and where it would make for neither he withholdeth them Elkanah was not God to give Annah children And a good heart will rest in Gods wise disposition who openeth and no man shutteth and shutteth the wombe and no man can open it Fifthly though sometimes it was a curse to be childelesse and inflicted for sinne as Coniah was written destitute of children yet to the godly it is not so nor a signe of Gods anger no more then it was in Abel Melchiz●d●●k Elias Paul others CHAP. XVI Of Sicknesse and Contentment therein THe third personall evill is Sicknesse and diseases which often infect the mind with heavinesse and impatience especially if they bee more tedious and lingring and so much the more burthensome by how much health ' which is next to life the best earthly blessing of God is overprized But godlinesse suggesteth many motives to contentment in this estate 1 It looketh up unto the hand of our Father lovingly chastening in measure not above our strength in mercy not to our desert and to a good end for his own glory as Lazarus his sicknesse was Iohn 11. 4. and for our glory too even as our Head Christ must first suffer and so enter into his glory Luke 24. 2 Sicknesse is the Lords schoole wherin we learne not only the knowledge but the practise of many Christian vertues First it telleth us that wee carry about with us a body subject to death upon which sentence is past that being dust it must returne to dust It sheweth the frailty of man by bringing downe the lustiest bodies abating the strength and abolishing the beauty of them Secondly it humbles men by drawing a confession from them that all flesh is but as grasse and the grace thereof as the flower of the field Thirdly it abates selfe love in men and tames the ranke flesh when health strength and prosperity lift up the minde and make men overweane themselves and kicke against the Lord Fourthly sicknesse of the body is the medicine of the soule which labours more with weaknesse of faith hope love then the body with diseases And therefore as physick though it be unpleasant to the Patient yet is profitable so is it with the sicknesse of the body to the soule For then as all men can witnesse of themselves they are most wise most humble most sorrowfull for sinne most earnest for pardon most fervent in prayer most watchfull against sinne and in one word best affected in soule in the sicknesse of the body Did not Naamans sicknesse of lep●osie bring him to the Prophet Elisha where being healed he confesseth there was no God in the world but in Israel 2 Kings 5. 15 16. Was not that a most notable prayer of Ezekiah in his sicknesse Esa. 38. 9. How many hearty prayers did David poure out to the Lord in his sicknesse Psal. 6. and 32. and 38. Looke upon Iob in his sicknesse a mirrour of patience confidence humility other holy vertues and as a modell of grace he came tryed and refined out of the furnace Fifthly sicknesse is a preservative against many sinnes in that it makes us thinke of the cause of sickenesse which is sinne and of earnest repentance the waster of sinne and of seeking to the Physitian of soules which is Christ himselfe who maketh a confection of his owne heart-bloud to cure all our sinnes which are our spirituall diseases and sickenesse Sixthly in that it lets us see that the house of this Tabernacle must be dissolved it moveth us to bid adieu to the world and seeke for that life which is everlasting not capable of age sickenesse or any grievance The nurse in weaning the childe layeth mustard on her breast And this life must have some bitter tang to make us seeke for a better Were not my sicknesse so lingring and tedious I could be better contented 1 Thou lingrest in the cause which is thy sinne Hasten thy repentance 2 See thou get soundnesse of soule so much the more and the spirit of a man will beare his infirmities Make sure remission of sins get faith c. 3 Christ hath not taken away the lingring of diseases but the malignity and poison of them It may long exercise and molest thee it shall not hurt thee nay bee turned to the best neither can the sicknesse belong where the life is so short 4 Perhaps thou hast abused or forfeited thy health or wouldst abuse it to Gods dishonour See wee not numbers it were better for them to be bound on their beds and be perpetually sicke or bedrid then continually to pursue wickednesse with high hand as they doe And assure thy selfe were health as good for thee as it is in it selfe thou shouldest have it Better to bee broken with griefe to salvation then enjoy health to condemnation 5 Thinke not God hath forgotten thee if hee longer hold thee under Looke upon that godly woman that laboured of a bloudy issue eighteene yeares and was bowed together

Luk. 13. 8. Another whom Christ cured that had an issue twelve yeares c. 8. 43. Behold the man that was lame thirty eight yeres Iohn 5. 5. And Aeneas that was sick of the palsie eight yeares Act. 9. 33. and yet were respected and cured in due season But of all examples most comfortable is that of our Lord and Head Gods deare Sonne who was a man of sorrowes and his whole life nothing but a burthen of sorrowes and never was any sorrow like unto his and yet he ceased not to be deare to his Father And the same is the condition of the members Lastly God hath just causes to defer help and seem to hide himselfe 1 To try our faith love and patience and bring it forth into example as Iob David the woman of Canaan Mat. 15. 23. 2 To acknowledge the greatnesse and continuance in sin by continuance of his hand Were our correction alway short we would not be perswaded of the greatnesse of our sin 3 To make us more watchfull against sin for hereafter A disease soon cured is not much cared for 4 To keep our peace with God more carefully hardlier gotten surelier kept And to whet our prayers and means of fellowship with him 5 That we may acknowledge how heavy and continuall those torments are which be prepared for impenitent persons if repentant sinners bee layd under such lingring evils in this life 1 Pet. 4. 17. If judgement begin at the house of God what shall the end of the wicked be CHAP. XVII Of old Age and its evils and Contentment therein THe fourth personall evill is old age which is a continuall disease or dying and many burthens are in it which godlinesse perswadeth contentment in thus First although it must be granted that the incommodities of old Age are many both in respect of body and minde as the shaking of the head stouping of back trembling of joynts languishing of spirits decaying of vitall heat the lesse of all the senses the presence of many diseases which are the forerunners of death as palsies gouts cholickes and many moe Yet the weak and diseased body is no hinderance to the discreet and good mind Neither are these inconveniences alway appropriate to old Age but often the punishments of intemperate and disordered youth Abraham being 120 yeares old begate six children of K●turah after Sarahs death Gen. 25. 2. Caleb was as strong in body and minde and as fit for want or government at eighty five yeares old as at forty Moses dyed at 120 yeares and yet his eyes were not dim nor his naturall force abat●d Deut 34. 7. Secondly old age is a thing which every one desireth and shall no man like it when it commeth Besides if a man live it is unavoydable for wee all waxe old as a garment the whole world all the parts and ages of it teach us this and the course of the yeare comming from Spring to Summer and from Summer to Autumne and ending in Winter is proofe enough Thirdly ther be sundry singular priviledges of yeares as 1 God hath commanded reverence unto it Levit. 19. 32. thou shalt rise up before the hoare head and honour the person of the old man 2 Their experience and yeares have set them above the younger in wisedome counsell and government and their counsell neglected hath been the overthrow of Kingdomes as in Rehoboam 1 King 12. whence God sometimes threatened a great judgement that he will take away the aged Hence also hath God given them the first place in speaking which Elihu well observed Iob 32. 11. and the younger are to reverence their counsell and instruction and cap. 25. 15. to heare and wait and hold their tongue at their counsell 3 God hath set them as Copies and patternes to the yonger that they should expresse all good vertues which they have learned by the word of God or their owne experience in their lives and conversations in which sense properly their gray haires shall be a crowne of glory to themselves being found in the way of righteousnesse 4 There be also sundry comforts of old age as First as ripe fruit is most pleasant and old wines the best so is old age seasoned with piety What a comfort is it to a mans heart that he can say Thus long have I served God if he can say with Polycarpe the Martyr fourescore and six yeares have I served Christ How rich is such a one in his grace how happy in his account and in his reward Beside we like antient coynes and make much of old pictures And can we set small by a godly old man who carries an expresse image and stamp of Gods ●t●rnity Secondly aged persons have passed the troublesome and dangerous time of their life and are even in the haven and therefore have great cause to praise God no lesse then the Israelites did when they were were come over Iordan and entred the land of Canaan Thirdly as the Husbandman rejoyceth in his harvest when hee gathers in his corne and layeth it up safely in his barne so the godly man may in his old age which is as the harvest of a good life immediately after which hee shall enjoy the fruits of his faith hope and holinesse in the Kingdome of heaven CHAP. XVIII Of death and its terrors and Contentment therein THe fifth personall evill is death which of all evils is most fearefull and dreadfull to nature because it is the extinction of it and in it selfe a curse of sinne a passage to hell But godlinesse leaveth not the heart destitute of true content and comfort even in this great combate but stayeth the mind thus First it lifteth up the eye of the soule unto God of whom we first had our life and in whose hands our life is We had not our life by chance nor part with it by chance but by the gracious disposition of God Hee saith to Moses Goe up into the mountaine and dye and Psal. 90. 3. hee saith Returne againe yee sonnes of man and saith David My times are in thine hands Againe looking up to God it seeth how precious to him is the death of all his holy ones Psal. 116. 15. And further in that by death the godly soule is more neerely united unto God and commeth to the fruition of that pure chiefe and immortall good it can be contented to commit it selfe unto him to keep as Paul I know he will keep what I have committed unto him Secondly it looketh to Christ and seeth in him 1 Death changed and qualified by Christs death being in it owne nature a curse and the very suburbes of hell now it is disarmed and the sting of death pulled out It is a fiery serpent stinging deadly but a looke toward the brazen serpent is a ready cure Immoderate feare of death is a daughter of ignorance it being with us as with children who are

meaning He must absteine from such things as hinder his Calling the course of his publike Ministery for these causes First because of the greatnesse of his function whence S. Paul saith Who is sufficient for these things Secondly Because of his owne weaknesse being an earthen vessell though filled with heavenly treasure Thirdly Because of the contrariety of the Word and the world no man can serve these two Masters Out of the Title or Appellation of a Minister we may learne that Every faithfull Minister is a souldier warring under Iesus Christ not onely as he is a Christian but also as he is a Minister As a Christian hee begins his strife in Baptisme and ends with life As a Minister it begins so soone as ever he sets himselfe faithfully to discharge his dutie Christ no sooner inaugurated but begins combat with the devil As a Christian the place of battell is the world as a Minister the place is his speciall standing office in the Church As a Christian his chiefe strife is with himselfe his reason with his reason his will with his will and every part with other as a Minister his greatest strife is without him fighting with the corrupt reason and wils of the wicked angels and men The Apostle especially aymeth at this latter and so must we A minister by vertue of his spe●iall calling is a souldier of God and not a common one but a leader First His Ministery is a warfare a speciall calling set apart to batter the walls of the Devils kingdome and maintain Christ in the right of his kingdome so that every good Minister must imitate Nehemiahs souldiers hold the sword in one hand and the trowel in the other fight with one hand and build with the other Secondly his weapons are Ministeriall gifts of sanctification and of his function the use of which is to stablish truth and convince error His contention stands not in the exercise of the strength of the body but of the graces of the minde faith prayers and teares Nor his victory in shewing greatnesse and headinesse of Spirit but in modesty charity humility patience and suffering Christian fortitude is in ferendo non in feriendo not in smiting but suffering Thirdly his enemies are Satan himselfe who stands at his right hand to hinder him as Iehoshua in his Ministery and all the bands of Satan or troups in which his chief power consisteth as idolatry empiety sin error the stubbornnes and pride of mans heart which ever resisteth the truth of God and all such persons as are more speciall agents and negotiators for Satan as first Heretickes who are souldiers but the divels Champions and under his pay Among them all that which we must most oppose is the heresie of Popery which hath many great and resolute Defenders who are souldiers too but not of Iesus Christ but of Antichrist his arch enemie and yet because Popery should be manifest to be the mystery of iniquity under the colours of Christ it fighteth against Christ Secondly openly wicked and profane persons who under a profession of Christianity sticke not to live as heathens following the fashions of the world and trading in the lusts of their owne hearts Thirdly secretlywicked men and hypocrites who in shew professe Christianity also but in heart cleave to the world and their owne lusts as Iudas did Fourthly Apostates and revolters traytors unto Christ who after they have taken his pressemony and good wages turne into the enemies campe Fifthly schismatickes and Separatists who are not able to distinguish betweene the City and the wall the body and the disease the face and the spot id est betweene substance and ceremonie and with as great heat fight against our Church as against a Synagogue of Antichrist Against all these as every Christian else so especially the Minister must contend for the faith which was once given to the Saints Iude 3. But one rule must be observed in all these We must intend paecem cum hominibus cum vitijs bellum peace with the men warre with the vices Fourthly they never want the just and lawfull causes of a necessary warre as First to suppresse spirituall enmities as the Iudges did the heathens Secondly to deliver the oppressed such as are taken captives of Satan and sinne and laden with the bolts of lusts 2 Tim. 2. 26. So Abraham rescued Lot and David his two wives Thirdly to recover things wrongfully taken Gods image holinesse righteousnesse grace and the Kingdome of glory Fourthly warre is publica quaedam vindicta so Israel revenged the wrong done to the Levites wife Fiftly breaking of leagues is a just cause of warre as 2 Kings 24. 1 2. when Iehoiakim rebelled against Nebuchadnezzar God sent against him the Chaldees Syrians Moabites and Ammonites So David served Hanun Now if the Ministery be a warfare certainely it is no calling of ease but he that is to enter into this calling must looke for labour paines perill disgrace persecution and as a good souldier of Iesus Christ suffer affliction Never was there a more difficult and doubtfull warre undertaken First in respect of the adversaries Satan all wicked men who continually bend their forces against a godly Minister Christ was no sooner baptized but tempted nor Paul sooner converted but persecution arose They are hostes iurati the unholy and yet that that calleth it self the holy league Secondly In respect of the invincible holds they are to assault even the kingdome and throne of Satan which he hath been fortifying almost 6000. yeares and hath so entrenched himselfe in the world as onely the power of God is able to cast downe his towers Besides what paines is required to subdue the stubborne heart of man wch standeth diametrally opposite to the Gospel and will not easily yeeld up it selfe With what sweat and labour are those high thoughts that are erected against god brought under Thirdly In respect of the aydes and fortifications which the adverse party daily receiveth from Allyes and Confederates The world the devils faithfull Armour-bearer sets upon a Minister on the right hand with entisements preferments and encombrances and ministereth a thousand occasions to call him from his businesse that the devill may make havocke of the flocke On the left hand it besets him with persecutions if the former succeed not as Iosephs Mistresse first used faire entising speaches and these not prevayling fell foule with him presently Fourthly in respect of the Ministers function and standing He is a leader in the foreward and forlorne hopes that must stand the first encounter with fresh fierce and furious enemies The chiefe ayme of an Army is against the standard-bearer and David knew what it was to set Vriah in the first ranke No marvell then if the Apostle would first of all arme Timothy against afflictions What doe we souldiers dreame of ease and delicacy What

stand we upon sweat and paines who are called to hazzard our blood What will we part with blood and not with sweat He mistakes his marke who thinkes the Ministery only a matter of maintenance and preferment And people also that thinke it an easie life to be a good Minister A souldier must stand in continuall danger of his life yea to the losse of his life as Paul whose life was not deare to him that he might fulfill his course with joy Looke for rest and ease when the field is won In the meane time the souldier of Christ must doe many things and suffer more And as the markes of blowes and wounds are truest notes of a souldier so are the markes of Christ of a good Minister Againe if Ministers be souldiers let them with other parts of Christian Armour put on these Ministeriall weapons First courage and resolution For strength is for the warre namely of the minde They must not be timorous and fearefull as most of Gedeons souldiers a nation whereof would do no good in this war but couragious like leaders and Captaines The Proverb is Tutiores cervi duce leone quam leones duce cervo It is more likely that Harts will get victory with a lion to their leader then lions with a leading Hart. Ioshua a Captaine of the Lords battels must be of good courage cha. 1. 7. So must Ministers be bold and confident in every good cause And as a souldier goes out with an hostile minde against his enemies so must we against sins and vices Num. 25. 17. vexe the Midianites and smite them let them know you are enemies because they evill intreated you But alas the Midianites know not many Ministers to be their enemies they are so cowardly and faint-hearted This valour and prowesse will keepe a Minister from recoyling and retyring and make him say with Nehemiah Should such a man as I flee should I be weake as another man no I will dye rather Pulchrior in praelio occisus miles quam fugâ salvus Better be slaine in the bed of honour then be safe by running away Secondly wisdome and counsell Solomon adviseth by counsell to undertake war and Ecc. 9. 16. 18. better is wisdome then strength as also the light of nature could say Counsel with God 1. With the word that teacheth thy fingers to fight 2. By prayer as 1 Sam. 17. 45. David went against the Philistine in the name of the Lord Fight with sword shield word and prayer Some wish a praying Ministery not preaching Plutarch in the life of Paulus Aemilius sheweth how the heathens commended the prayers of a captain that prayed for victory with his sword in his hand and fighting called for ayde and condemned them that withdrew from the battell under colour of praying for good successe because the gods accept not the prayers of Cowards and because they were unreasonable prayers Vnreasonable they thought it that he who shoots not should hit the marke or that he should winne victory who abides not the battell Thirdly consult with expert souldiers by diligent reading the Scriptures Expositors Fathers Controversies these will instruct a man which weapon to use how and when and agreeing with Scripture are like the sling and stone by which David overcame Goliah Thirdly sobriety What good use in warre can be made of a drunken and intemperate souldier he runnes into the field without his weapons or rather not able to beare up himselfe much lesse to overthrow his enemie If he strike he is as ready to strike and wound his next fellow as any enemy How great reason had the Apostle to charge Titus that Ministers should be temperate sober no drinkers that is affectedly and excessively either of wine or tobacco And one branch of sobriety is contentation with a mans estate not to be covetous but take up the lesson of Iohn Baptist to the souldiers that asked him what they should do Luk. 3. be content with your wages A litle will serve a souldier much is a burden Roman Captaines were poore themselves and enriched their souldiers insomuch as Publicola Valerius and Menenius Agrippa great souldiers kept not so much as to discharge their funeralls They would enrich the State not themselves So we the Church Fourthly conscience and religious affections Deu. 23. 9. when thou goest out against thine enemies keepe thee from all wickednesse for the Lord walketh in the midst of the Campe These souldiers must not only have morall vertues as Cesar and Pompey who were rarely gifted but Theologicall godlinesse and holinesse on these stands the prosperity of this warre Deu. 28. 3. He that hath so many enemies incamping against him had not need make God his enemy too nor be his owne enemy as Bellonaes Priests who used to lance and cut themselves like the Baalites A souldier standing in the face of his enemie must never be in such an estate as wherein he dares not dye no more must a Minister And besides a wicked Minister weakeneth the whole army as Achan did the Israelites Of such souldiers thus qualified we may justly say One shall chase a thousand and two put ten thousand to flight Deu. 32. 30. Because they go in the armour strength cause and name of God they shall surely prevaile Thirdly if Ministers be souldiers serving in the warres of Christ then must they learne to unite their forces against the common enemy Vnited forces prevaile much It is a Maxime in policy to sow seeds of discord and cast bones of dissention amongst enemies for a Kingdome divided against it selfe cannot stand discord in a City makes of one City two and the same doth mutiny among souldiers it makes of one Army two Faction among souldiers was the overthrow of Ierusalem which while they agreed among themselves was so invincible and impregnable as no man on earth would have thought that ever the enemy should have set foot within the gates of Ierusalem as Lam. 4. 12. but when the fire of mutiny and faction was kindled in Sion that one slew another and burnt the Granaries and storehouses then were the foundations of it devoured that Titus himselfe viewing the City being wonne cryed out We have had God to fight with us and if God had not fought against them they had never been foyled The light of nature could say that the thickest wall of a City in peace and the safest rampart in warre is unity Would to God we that are led by the life of grace would all labour to reare up and thicken this wall of the Church the City of God We cannot be all one in iudgement having divers gifts both for kinde and measure but we may be one in affection and must We cannot all thinke one thing but we must all embrace charity Would God that wholesome law called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or immemory were brought in that all former heats